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Death In Venice - seeking the Katzenellenbogen tombstones

Death In Venice - seeking the Katzenellenbogen tombstones

(Chaim Freedman, July 2008.)

Having recently discovered my descent from the Katzenellenbogen family, I decided to trace the graves of members of the early generations while I was in Italy (May 2008).

My wife and I were staying in Venice for a week in a conveniently located Pension in the Ghetto Nuovo, the oldest part of the Ghetto which was founded in 1516. We visited the adjacent Jewish museum and I asked one of the curators, Daniela, whether she knew of Katzenellenbogens who might be buried in the ancient Jewish cemetery of Venice located on the Lido Island. Daniela looked up several books which were in the museum library and which included lists of the burials in the Lido cemetery. There were no Katzenellenbogens, neither listed under that surname, nor were any of the deceased who were listed without surname, of suitable personal names.

I was aware that the two Katzenellenbogens who had held the official position of Rabbi of Venice were buried in Padua, but it was not clear where the wife of one of them was buried and so I suspected that she might be buried in Venice. It turned out that I was wrong.

The earliest member of the family to be known by the surname Katzenellenbogen was Rabbi Meir the son of Yitskhak. His family apparently came from the small village overlooking the Rhine called Katzenellenbogen. Meir’s father Yitskhak moved to Padua in Italy, a rich centre of Jewish and secular scholarship. Yitskhak wife was believed by many rabbinic genealogists to have been a daughter of Yekhiel Luria (died 1470), whose family held a tradition of descent from Rashi (1040-1105), himself a reputed descendant of King David.

Meir Katzenellenbogen was born in Germany in 1482 and was known by an acrostic of his name as the “Maharam Padua”. His wife Khanah was a daughter of Rabbi Avraham Mintz, a son of Rabbi Yehudah ben Eliezer Halevy Mintz (c.1405-1508). The Mintz family came from Maintz, Germany and Rabbi Yehudah established the Yeshiva in Padua which was attended by prominent scholars. On his death his son Rabbi Avraham succeeded as Head of the Yeshivah and Rabbi of Padua. On Avraham’s death in about 1535[1] his son-in-law Rabbi Meir Katzenellenbogen became rabbi both of Padua and Venice. He lived in Padua and only visited Venice periodically.

On the death of the Maharam Padua in 1565, his son Rabbi Shmuel-Yehudah became Rabbi of Venice where he resided. His wife’s name was Avigayil (her father’s name is not known) and she died in 1594 in Venice, followed by Rabbi Shmuel-Yehudah in 1597, also in Venice. However Rabbi Shmuel-Yehudah was taken to Padua for burial next to his father and mother.

According to Rosenstein[2] “Over the centuries, the tombstone of the Maharam began to crumble being made of soft stone, and its inscription was becoming illegible, so that in 1966, four hundred years after his death, the community of Padua replaced the tombstone with a new one in the original site. The old stone now stands in the new cemetery of Padua. This was witnessed by the present writer on a visit to Padua in 1968.” *

During my vacation in Italy I was anxious to visit the Katzenellenbogen graves, both out of sentiment for my ancient ancestors (I am an 18th generation descendant of the Maharam Padua through the Vilna Gaon) but also to ascertain the burial place of Avigayil and perhaps her father’s name which I expected to appear on the inscription on her tombstone.

Padua has several old cemeteries and I consulted the Jewishgen’s International Cemetery project http://www.jewishgen.org/cemetery/ to determine which housed the Katzenellenbogen tombstones. This indicated that there were two ancient cemeteries. So I consulted a site for Jewish Padua

which stated that “The Jewish cemeteries in the city make a separate itinerary: there are seven in all, and some can be visited by arrangement with the community offices.The first cemetery is at San Leonardo and dates from before 1348. Among the tombs is that of the famous Rabbi Meir Katzenellenbogen (1482-1565) with its carving of a cat (Katze in German).”

I posted on the Jewishgen forum a request for information about the accessibility of the cemetery. I received several replies including one from Israeli genealogist Schelly Talalay-Dardashti http://tracingthetribe.blogspot.com/ who referred me to an expert on Italian Jewry, Nardo Bonomi who lives in Florence and is the coordinator of the sitehttp://www.italian-family-history.com/jewish/genealogy.html . He very kindly phoned the Jewish Community Centre in Padua and made enquiries for me. Likewise I was informed by Elieser Rosenfield of Jerusalem that he had visited the cemetery and he gave me the contact details of the person who guided him, an official of the Padua Jewish Community Raffaele D'Angeli.

I emailed the latter and we set a date for my visit as the cemetery is not readily open to the public other than by prior arrangement.

Meanwhile in Venice we arranged to visit the cemetery on the Lido in the hope of perhaps finding the grave of Avigayil Katzenellenbogen. There was only one weekly tour available, led by Daniela of the Jewish museum. However this was cancelled due to heavy rain.

So on the day before we were due to leave Italy we set off by train on a short thirty minute journey to Padua. We met Rafi as arranged outside the Plaza Hotel. A twenty minute walk through the old cobbled streets of Padua led us to the locked gate set in the high brick wall surrounding the cemetery. Rafi unlocked the gate to let us in and took us the back row of the cemetery. The grounds are well looked after and there is an ongoing project to restore and identify the tombstones.

The Katzenellenbogen tombstones stand in a row against the rear wall of the cemetery. According to Rafi this was their original site. It was a very moving moment to be confronted by the tombstones of my ancestors of 450 years ago.

The bottom fragment of a tombstone, most of the inscription being illegible.

Avigayil, the wife of Shmuel Yehudah, died 1594.

This last stone cleared up the mystery as to where Avigayil was buried. Like her husband who also died in Venice, her body must have been taken to Padua for burial. Her father’s name does not appear on her tombstone, so that remains a mystery. Had I read Edelman’s book “Gedulat Shaul”[3] thoroughly I would have noted that his copies of the inscriptions of the Katzenellenbogen tombstones in Padua included Avigyail. Apparently Pinkhas Katzenellenbogen, the author of “Yesh Mankhilin” (1758) had no access to the Padua cemetery as not only does he omit the tombstone incriptions, but he confuses the names of the wives[4] . The manuscript of Yesh Mankhilin was published in 1986 and the editor likewise appears to have been unaware of the inscriptions published by Edelman in “Gedulat Shaul” (1854).

Set on the wall over the fragmented stone is an architrave bearing the figure of a cat. This also appears at the top of the other stones and indicates the source of the surname from the town Katzenellenbogen “cat’s elbow”.

As to the fragmented stone between Khanah and Avigayil, I believe it can be identified from the wording on Khanah’s tombstone which states that she was buried to the right of her father, Avraham Mintz. That indeed is the location in relation to the fragmented stone.

A personal note: our daughter’s name is Avigayil Khanah, like the two female Katzenellenbogens, a coincidence I only realized when standing by the tombstones.

I was interested in seeing the tombstone of Rabbi Yehudah Mintz, the grandfather of the Maharam’s wife, but Rafi informed me that he had been buried in another cemetery next to Rabbi Yitskhak Abarbanel and the stone had been destroyed. This is confirmed in “Elef Margaliot”[5] which states that the stone was destroyed during a war a year after the burial, in 1509.

The Hebrew inscriptions on the tombstones match those cited by Endelman[6] (see copies above) and the English translation can be found in Rosenstein[7], with the exception of that of Avigayil.

* It appears to me that the stone which was restored was that of Shmuel Yehudah and not of his father the Maharam. Shmuel-Yehudah’s stone is white with a clearly etched inscription. The adjacent stones of his relatives are of uniform condition and apparent age. I have asked Rafi for clarification.

I am also awaiting the arrival of Rosenstein’s new book on Shaul Wahl, a son of Shmuel Yehudah Katzenelenbogen to ascertain whether he has included an updated reference to the tombstones.

Soofee

My activities

Chaim (Keith) Freedman was born in 1947 in Melbourne, Australia to parents of eastern European origins. He was educated at Mount Scopus College in Melbourne. In 1977, he immigrated with his wife to Israel.
Chaim is a noted genealogist having lectured at numerous genealogical and historical conferences including The International Conference on Jewish Genealogy, Jerusalem 1984,1994 and 2004. He has published his research in Avotaynu, Sharsheret Hadorot, Search, RootsKey, the Journal of the Australian Jewish Historical Society and Yated Ne'eman.
Freedman edited "Jewish Personal Names: Their Origin, Derivation and Diminutive Forms" by the late Rabbi Shmuel Gorr, published in 1992 by Avotaynu.
Freedman wrote several books about his immediate family, "Our Fathers' Harvest", a history of the Komisaruk and other families involved in Jewish agricultural colonization in the Ukraine, and "The Pen and the Blade", a history of the Super family.
Chaim Freedmans major work "Eliyahu's Branches, The Descendants of the Vilna Gaon and His Family" was published in 1997 by Avotaynu. The book is the culmination of thirty years of research of the Vilna Gaon, and includes 20,000 names with valuable biographical and historical details.
Freedman's particular expertise in Rabbinical genealogy was published in 2001 in his book "Beit Rabbanan, Sources of Rabbinical Genealogy". Much of the content of this book appears on the RavSIG site http://www.jewishgen.org/Rabbinic/
Freedman's presentation of Rabbinical genealogical sources has been published in Avotaynu's "Guide to Jewish Genealogical Research" (2004).
Freedman acted as a consultant to Beit Hatefutsot's exhibition on the Vilna Gaon in 1998. He provided material for Beit Hatefutsot's 1983 exhibition "The Jewish Agricultural Experience in the Diaspora".
Freedman has lectured to the Israeli Genealogical Society in Jerusalem and Tel Aviv and to the Jewish Family Research Association in Tel Aviv and Petah Tikvah. His lectures always draw a good and attentive audience who appreciate the opportunity to hear of his activities in genealogical research and learn from his wide experience in using a range of valuable sources.
Many of his compositions appear on the Internet

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Some philosophy - stress avoidance

Learn to delay reacting. You can’t always prevent stressful situations from happening, but there are ways to help you prevent stress from taking over your body. Learn to recognize the first small signs of stress in your body, and immediately realize that you don’t have to react instantly! Take a deep breath. Take two or three. Look away, clear your head, excuse yourself and go someplace to meditate; do whatever it takes to put a bit of distance between you and your reaction to whatever it is that is stressful for you. Mentally step back and put the situation in perspective and ask yourself if you even need to respond? Will responding do any good? Will it help? Will it make a difference? Or will it make things worse. If it is not necessary for you to respond, let it go and focus on something else. If you do need to take action, consider first what might be best and what the outcome might be, and then make a deliberate choice based not on your emotions, but on your knowledge and the desired outcome. Above all else, take the time you need to step back from the situation before you respond or react in any way.

Torah and Genealogy

Torah and Genealogy
By Chaim Freedman
Reprinted from Eliyahu's Branches, the Descendants of the Vilna Gaon and His Family (Avotaynu 1997)
Yikhus (lineage) has always been an integral part of Judaism. In the opening chapters of the Bible, in the weekly Torah portion, the concept of recording the history of mankind appears with the use of the term Sefer Toldot Adam (Book of the history of man), Bereishit (Genesis) 5:1.
The Midrash (Midrash Rabba, Parasha 24) explains this term to indicate that Adam, the first man, was given a preview of all the generations that were destined to descend from him: God revealed to Adam each generation with its scholars, each generation and its wise men, each generation and its writers, each generation and its leaders. Adam was the only one who saw the yikhus which descended from him, until the end of all generations. (Yalkut Shimoni) The Midrash asserts that the Messiah will arrive only when all those generations that were predestined to live have in fact been born.
The course of the Biblical narrative revolves around the sequence of the generations, from the early generations descended from Adam, through the division of the nations descended from Noakh, and down to the Jewish Patriarchs: Avraham, Yitskhak and Yaakov (Abraham, Isaac, Jacob). Each major figure is introduced in the Bible first by a narration of his descent, connecting him with all the previous generations. Thus, the great Jewish teacher Moshe (Moses) is introduced through his father's descent from the tribe of Levi.
From the time of the descent of the Children of Israel to Egypt and following their liberation from Egyptian bondage, their genealogy is noted at the very beginning of the book of Shmot (Exodus). Time and time again throughout the Bible, lengthy genealogical lists are recorded. The Torah includes 477 genealogical records. The Prophets and other books of the Bible include 2,756 genealogical records. Divrei Hayamim (Chronicles) is almost entirely concerned with genealogy.
For the Jews returning from the Babylonian Exile, it was particularly important that they retained knowledge of their descent. This knowledge conferred upon them their status in society, which was often based on their relationships with prominent families, in particular, the ruling House of David.
Those who had assimilated with their non-Jewish neighbours in Babylon found that their lineage was held in suspicion, particularly if they belonged to the priesthood. Such problems are portrayed in detail in the book of Ezra: They sought their genealogical records, but they were no longer available, and so they were banished from the priesthood. Those immigrants could not state which was their father's house or whether they were of the seed of Yisrael. (Ezra 2:62)
The Talmud in the Tractate Kiddushin (Chapter 4) stresses the importance of yikhus: Ten lineages emigrated from Babylon. The Holy One, Blessed Be He, does not bestow his Divine Presence, other than on Israeli families of noble Yikhus. Yet the Rambam (Mishne Torah, Hilkhot Melakhim, Chapter 12, Halakha 3) gives hope in the future for those who have lost the records of their lineage: In the time of the king Mashiakh, when his kingdom is established and all Yisrael are gathered, their lineage will be revealed by the Holy Spirit which will rest upon him, and he will announce to everyone in Yisrael to which tribe he belongs.
The Torah places importance on yikhus because man is influenced by the qualities and characteristics of his forefathers, both genetically and by the moral values that are passed from generation to generation. The book of Mishlei (Proverbs, 1:8) states: Heed, my son, the moral advice of your father, and do not abandon the teaching of your mother. The Gaon of Vilna comments on this sentence: Man has three partners: the Holy One Blessed Be He, his father and his mother.
This theme is taken up in the Talmud (Avot 3:1): Know from whence you came, and where you are going, and to Whom you will have to give account in the future. Only if we know from where we originate in terms of our family heritage will we be in a position to decide what path in life we should take in the future.
The late Rabbi Shmuel Gorr, who dedicated his entire life to genealogical research, believed: Just as we perform many Mitzvot as an act of zeikher le'maaseh bereishit (commemoration of the act of the creation), so the study of our family history can be considered as another aspect of this Mitzvah. When we see ourselves obligated to preserve the continuity of our people's existence in the world, so will we fulfill our task as it was prescribed by the Holy One Blessed Be He from the time of the creation of Man.
The study of genealogy, therefore, can be considered as an act of zeikher le'maaseh bereishit, as we seek to link ourselves, through the generations of our ancestors, with the first living man, Adam. Yet, from the outset, the Biblical commentators explained that illustrious lineage alone was not worthy of note. Commenting on the verses of Bereishit 6:9B10: These are the generations of Noakh; Noakh begat three sons. Rashi explains: The essence of the history of righteous men is their deeds.
One of the most comprehensive collections of genealogical quotations based on Jewish religious sources appears in Rabbi Yosef Zekhariah Stern's Zekher Leyehosef (1898). The following are some examples: It is worthy of all who seek righteousness to look to the rock from which they were hewn (Yeshayahu, Isaiah 52) and should be Asons of sons are a crown to the elderly, and the glory of sons are their fathers. (Mishlei, Proverbs 17) Like a crown without a kingdom and a gold ring in the nose of one who embraces garbage, so is the value of ancestral Yikhus without personal Yikhus to abandon evil ways. (Yalkut Shimoni; Rashi) If you see a Tsaddik who is the son of righteous fathers, he will not hastily sin (Midrash Mishlei 14) But what of the person who is not descended from ancestry worthy of note? Stern answers: It is important to the Almighty that man should abandon the ways of his ancestors (if they were not worthy) and follow the ways of God about whom it is said, "Peace to the distant, who is the seed of distant ones, but came close."Stern stresses the duty to perpetuate the memory of former generations: How can we not stretch out in our hearts to our ancestors who may be forgotten within two or three generations as if they never existed?
In our generation, after our ancestors left the countries where their families lived for many generations and emigrated to other countries, we should perpetuate their history. In particular we have a duty to immortalise the memories of the communities and families that perished for the sanctification of the Holy Name during the Holocaust or during anti-Semitic acts throughout the course of Jewish history: To do justice with the deceased and give them a memory upon the face of the earth.
The Midrash (Midrash Rabba, Parasha 37) explains the origin of man's naming system: The early generations that knew their lineage well, gave names to commemorate an event. But we, who do not know well our lineage, give names after our ancestors. The Gaon of Vilna comments on the term used in reference to a deceased person, "May the righteous be remembered for a blessing, and may the name of the wicked decay" (Mishlei, Proverbs 10:7): Remembrance is recalling that which happened in the past, that is, after the death of a righteous person, he is not just a memory, but he is a blessing. But as for the wicked, even his name is contemptible.
Throughout Jewish prayer the concept of recalling our ancestors is a recurrent theme. The central prayer of the three daily services, the Shmonah Esreh, begins with: God of Avraham, God of Yitskhak, God of Yaakov...remember the good deeds of our fathers and bring the redeemer to their sons' sons. Amongst the most important statutes given to the People of Israel, the Ten Commandments, is the commandment: Honour your father and your mother.... In the High Holy Day liturgy the relationship between God and man is couched in familial terms: If you regard us as sons, have pity upon us like a father. Our Father, our King....
The tracing of family history is a most effective way to appreciate Jewish history on a personal level. As we recite in the Hagaddah of the Pesakh (Passover) festival: In each generation man must regard himself as if he himself came out of Egypt, as it is said and you should relate it to your son on that day, saying... People make history by their reaction to the demands and opportunities of their environment. An awareness of personal family history establishes a link in the chain of Jewish existence.
Jews left Babylon and Eretz Yisrael and spread out through the Diaspora. Many of their genealogical records were lost. Yet certain families painstakingly preserved their traditions of descent. The scholarly family of the Kalonymides left Babylon about the eighth century, settled in Italy, and then moved to the Rhineland and France in the ninth and tenth centuries. From this family emanated the great Biblical and Talmudic commentator Rashi (1040-1105). Rashi's family and disciples established centers of learning in many towns in Western Europe and later, in the fourteenth century, in Eastern Europe.
Thus a vast interrelated dynasty of rabbinic families spread across Europe, establishing a framework for future genealogical research.
Sources: Many of the sources quoted above were collected by the late Rabbi Shmuel Gorr as part of an article he wrote titled "Torah and Genealogy."